《The Pulpit Commentaries – 2 Chronicles (Vol. 2)》(Joseph S. Exell) 13 Chapter 13

HOMILIES BY W. CLARKSON

2 Chronicles 13:1-20

The folly of unnatural severance, etc.

The whole chapter presents to us a number of lessons, not very closely connected with one another.

I. THE FOLLY OF AN UNNATURAL SEVERANCE. The first thing we read about the reign of Abijah is that there "was war between him and Jeroboam" (2 Chronicles 13:2). What else was to be expected? How, in those times, or indeed in any time, could it be otherwise? Tribes descended, as they were, from a common ancestor, speaking the same language, holding the same faith, having the same history, under a sacred obligation to worship at the same sanctuary, with no natural boundary between them, were bound to be united together and form one strong nation, or else to be at perpetual variance. There are two great mistakes, of which one is as foolish and as mischievous as the other—to insist upon organic union when everything in constitution and providential ordering points to separation; and, on the other hand, to attempt separation when everything clearly points to union. Whom God hath joined together let no man try to put asunder; if he does, he will certainly reap mischief and misery for his harvest. This will apply not only to nations, but to Churches, to social communities, to families, to individuals.

II. THE DUTY AND WISDOM OF REMONSTRANCE, It was right enough of Abijah to utter the strong and effective remonstrance here recorded (2 Chronicles 13:4-12). Perhaps, as one descended by both parents from David, he had a very strong sense of the disloyalty of the two tribes; but he certainly made a very vigorous appeal to them, urging them, by considerations of duty to God and of regard for their own interests, to rally to his side. He did not succeed in the attempt; probably he did not expect to do so. When men have carried disloyal or disobedient thought so far as to be guilty of actual rebellion or active opposition, they are not often moved even by the most cogent and persuasive words. Nevertheless, it is always right to try to move them before resorting to violent measures. We may succeed, as men have succeeded before now, in saving sanguinary strife, or in averting that which is, "in all but the bloodshed, a duel." Remonstrance should be made

III. THE PLACE FOR STRATAGEM IN THE BATTLE OF THE LORD, Jeroboam seems to have been in the way of succeeding by his stratagem (2 Chronicles 13:13, 2 Chronicles 13:14), and had there been no strong and special reason for Divine interposition, he would undoubtedly have prevailed against Abijah. Persuasiveness of speech is good, but sagacity in action is better still in any serious campaign. And while simple straightforwardness is the weapon we should commonly use, there is a guile we may employ when our spirit is wholly unselfish, and when we do not invade inviolable truth (see 2 Corinthians 12:16).

IV. THE SUCCESS OF FAITHFULNESS. After all, it was not the cleverness of the crafty Jeroboam, but the faithfulness, thus far, of the obedient Abijah which secured the victory. The men of Judah "cried unto the Lord," and "God smote Jeroboam and all Israel." As we read the chronicles of the two kingdoms, we are amazed that kings and people failed to see that just as they were obedient to Jehovah they prospered, and just as they were disobedient they were overtaken with national calamity. But it is so much easier to distinguish other people's duty than to perceive our own, to see where others missed their way than to find or to keep our own. Continually are we tempted to abandon the path of simple Divine wisdom for that which has its own fascinations, but to which no finger-post of duty points us; and invariably we find that "the end thereof" is sorrow and disillusion. Often the path of righteousness is unattractive and unpromising at the outset; but in that way lies success. Further on the prospect brightens; and at the end of that road is victory and joy. Be faithful unto death, and you may make quite sure of the crown of life.—C.

2 Chronicles 13:12

Four reasons for surrender.

1. Jesus Christ has taught us that in the great spiritual campaign in which we are engaged there can be no neutrality; he that is not with the Lord is against him (Matthew 12:30). We have, therefore, to include among those who are in arms against Christ, not only

2. Before these there come the prophets of the Lord, summoning them to leave the ranks in which they stand, and to surrender themselves to him and his service. These speakers for God entreat them to lay down their arms and to serve under Christ. Their reasons are, at least, fourfold. To be where they are is—

I. To BE OVERTHROWING THAT WHICH THEIR FATHERS BUILT UP. "Fight ye not against the Lord God of your fathers." Long and patiently, with many tears and prayers, often in the face of the most determined opposition, in health and sickness, in youth and in strength and in decline, on to old age and even unto death, our fathers fought for the truth they loved; they built up the Church, the institution, the Christian stronghold in which we found ourselves when we awoke to life and thought. And now are we going to take that sacred building down; stone by stone, are our hands—their children's hands—going to demolish it? Are we content to lower the flag they held' high so bravely and so nobly? Shall it be our function to undo the large and long result of all their toil? Shall we bring into disrepute the name they honoured far above their own? Shall we fight against the Lord God of our fathers?

II. TO BE OPPOSING THAT WHICH THE BEST MEN ARE SUSTAINING. "God's priests … cry alarm against you." Invested in the sacred garments, with the appointed signals in their hands (Numbers 10:8), the holiest in the land are urging the people to maintain their ground. The cause of Christian truth has not only the presence of a noble host of good and holy men; it is led by the best of the good and wise. Those who are clothed with righteousness, whose voice is the sound of earnest and irresistible conviction, are summoning all who love God and man to oppose themselves to the enemies of Christ. If we league ourselves "with these his enemies" we must make up our mind to contend with the worthiest and the wisest, with the most pure and brave and devoted, that ever drew mortal breath, that ever sounded the note of battle.

III. TO BE FIGHTING AGAINST GOD. "God himself is with us for our Captain." In the Christian Church it is the assured conviction that the invisible Lord is not the absent One; he is the very present One. "Lo, I am with you alway," etc. (Matthew 28:20). We who fight for him fight under him—under his eye, his observant eye; under his direction—the direction of a hand that is not seen, but that is felt. They who fight against his cause are fighting against him himself. They have to overcome the Almighty.

IV. TO BE ARRAYED AGAINST A FORCE THAT MUST PROVE VICTORIOUS. "You shall not prosper." Many times has Christianity seemed to be doomed to defeat and even to extinction, but out of every terrible contest it has emerged successful, even triumphant. Persecution, ridicule, argumentation, corruption,—these have done their worst, and they have failed. To-day the friends of Christ are more numerous, and the cause of Christ is more advanced, than ever. And he who is in arms against the Lord of all love and power, who is seeking to undermine his influence, who is contemptuous of his holy will, who is opposing his own indifference or his worldliness to the commands and the invitations of a Divine Saviour, he is in the ranks of the army that will be defeated; no voice of victory will greet his dying ear, no hope of commendation and award will then fill his heart.—C.

2 Chronicles 13:19, 2 Chronicles 13:20

Jeroboam: career, character, reputation.

There are three things which belong to every man, with the shaping of which he himself has much, though not everything, to do, and which are of the first importance to him. We look at them in connection with Jeroboam.

I. HIS CAREER. At first, and for some time, we find him steadily rising; beginning low, he distinguishes himself by the character of his work, is promoted to a post of some importance (1 Kings 11:28); he gains the confidence and good will of the people, is regarded as one who may aspire to the highest position in the state; he has to retire for a time from the presence of Solomon, who suspects his loyalty, but upon the death of that sovereign he returns, takes advantage of the inexperience and foolhardiness of Rehoboam, and mounts the throne, reigning over ten-twelfths of the whole land. Then he maintains his position for some nineteen years, keeping up a chronic war with royal rival at Jerusalem, and apparently holding his own. Then he has a pitched battle with Abijah, and, spite of clever generalship (2 Chronicles 13:13, 2 Chronicles 13:14), he is signally defeated; his troops are utterly muted, and he has to sacrifice three important places. From that time he declines in strength and spirit, until, cowed if not crushed by his defeat, he dies of disappointment and chagrin. "The Lord struck him."

II. HIS CHARACTER. He was evidently an active and able workman, competent to undertake the more difficult and responsible posts in the building of fortifications; he was a man of ambition as well as of resource, willing to enter the open door to mount the "fiery courser of opportunity; ' he was capable of patience as well as of vigorous action; he could bide his time in Egypt as well as strike the blow when the hour was ripe; he was courageous and self-confident, not shrinking from the dangerous position of heading a revolt against the rightful ruler of the land (2 Chronicles 13:6); he was utterly unscrupulous as to the measures he adopted to retain the loyalty of his people (2 Chronicles 13:8-10); he was prepared to abolish the accepted and true faith, and import a false and low religion; also to rid himself of the best men as priests, introducing the lowest to take their place (1 Kings 12:31). All piety and principle he subordinated to the one end of preserving his throne and his dynasty. Thus he made shipwreck of faith and of a good conscience.

III. HIS REPUTATION. For reputation is to be very carefully distinguished from character. A man may have a good reputation, and, in the sight of him who is the Truth, a very bad character; such were the Pharisees of our Lord's time, and such have been hypocrites of all time. Or a man may have a bad reputation and a noble character; such was Paul amongst his countrymen; such have been the reformers and martyrs of all ages. But Jeroboam's reputation has answered to his character. He was, indeed, regarded as a man of considerable ability (1 Kings 11:24); but the one chief and continual association with his name is that of the great mischief-maker, the man who wrought dire evil to his country; he was known, and is known, as the man "who made Israel to sin." From his character, career, and reputation we may be reminded:

1. That it is right to be concerned about our career, right to wish for one that is bright and pleasant and honourable; and with this desire in our heart we should

2. That it is of more importance that we should possess a good reputation; not that we need trouble ourselves about what the sinful or the foolish are saying of us, but that we should care much to win the esteem of the good and wise.

3. That the essential thing is a sound character in the sight of God. That is the foundation of all; on it rests a good reputation and a bright career. Therefore let us ask ourselves what we are; and let us be dissatisfied with ourselves unless we can believe that we are true disciples of Jesus Christ, "children of our Father who is in heaven," resembling him in spirit and in principle.—C.

2 Chronicles 13:21, 2 Chronicles 13:22

Abijah: the lessons of his life.

These concluding verses, which dispose of the latter end of the life of Abijah, may bring before us the lessons which are to be gathered from his career.

I. THE SLIGHTNESS AND VALUELESSNESS OF HUMAN FAME. He was a descendant of David, and a king reigning at Jerusalem, and he gained a somewhat brilliant victory over his rival at Mount Ephraim—"the rest of his acts and his ways and sayings are written in the story of the Prophet Iddo;" but who reads them there, or who can tell us anything of what is there contained? In the Book of the Kings (1 Kings 5:7) we are referred to our text for the details of his career. But how scanty we find them to be! How little do we know of this once proud and "mighty" monarch; and how content we are that we know so little! And of what entire valuelessness to him would any fuller knowledge on our part be! We need not be concerned that our name and fame will traverse so small a part of this globe, and travel so short a space of time; that we shall be so soon forgotten. Kings and statesmen, whose chances of fame were far greater than ours, have found how ephemeral and how worthless a thing is fame. To be loved by those whom we have blessed, to be esteemed by the good and true, to be honoured of God to take some part in the promotion of his glorious kingdom,—that is the heritage to be coveted and to be gained.

II. THE BRITTLENESS OF EARTHLY FORTUNE. When Abijah ascended the throne of Judah, he had, probably, good reason for expecting a long period of honour and enjoyment. But three short years brought his hopes down to the ground. Some disease showed itself in his frame, or some accident befell him, or some treacherous blow struck him, and he went down to the grave with his early hopes unfulfilled. And who shall say that the young man of our acquaintance, of our connection, of our affection, who has such bright prospects before him, will not find, by a sad disillusion, that the term of his happiness and his honour is a very brief one; that a few years, or even months, will bring him to his grave? "Love not the world, neither the things which are in the world The world passeth away … but he that doeth the will of God abideth for ever."

III. THE DANGER OF GREAT SUCCESS. We read in the preceding verse (2 Chronicles 13:20) that Jeroboam never "recovered strength again" after his humiliating defeat at Mount Ephraim. We might with equal truth say of Abijah that he never recovered from his success. He was apparently elated by it, and, in the perilous mood of complacency, he gave himself up to culpable domestic licence (2 Chronicles 13:21). His latter days were spent in home luxuries and (it is only too likely) in revelries and follies. His success was too much for him; as, indeed, success very often proves to be. Many men can stand misfortune; comparatively few can stand prosperity. It is a "slippery place," where the unguarded human spirit falls, and is badly bruised, if not broken. If the tide of success should set in, whether of wealth, or honour, or power, or affection, let there be unusual watchfulness and multiplied devotion; for the hour of prosperity is that hour when the archers of the enemy will be busy with their arrows.

IV. THE VALUE OF WHOLE-HEARTEDNESS IN THE SERVICE OF THE SUPREME. Where shall we look to find the fatal flaw that accounts for this royal failure? We find it here (1 Kings 15:3). Abijah's heart was "not perfect with the Lord his God;" that is to say, his heart was "divided," and therefore he was "found faulty" (Hosea 10:2). He did not seek God "with his whole heart." He was willing enough to try and charm with the Divine Name and the Divine will and Law (see 2 Chronicles 13:5-10), but he was not prepared to walk uprightly and faithfully, as "the heart of David his father," before the Lord his God. If our devotion be nothing more than a desire to have God on our side in the day of battle, we shall show small consistency of conduct and little excellence of character. The religious character that will stand the test both of sunshine and shadow is that of the man who realizes the supreme claims of God, his Father and his Saviour, and who solemnly and determinately dedicates himself, heart and life, to "the Lord his God." It is only whole-heartedness in the service of Christ that will ensure us against the perils of adversity and prosperity.—C.

HOMILIES BY T. WHITELAW

2 Chronicles 13:1, 2 Chronicles 13:2, 2 Chronicles 13:21, 2 Chronicles 13:22

The successor of Rehoboam.

I. HIS NAME. Abijah, "whose father is Jehovah" (1 Kings 14:1); Abijam, "father of the sea," i.e. a maritime man (1 Kings 14:31; 1 Kings 15:1); or Abia (LXX.). If Abijam be not a clerical mistake, then the hypothesis is at least interesting that the Chronicler adopted the form Abijah because he did not intend to describe this king's reign as wicked, while the writer of the Kings, having this intention, frequently selected the form Abijam (Kitto).

II. HIS MOTHER. Micaiah, or Maacha (2 Chronicles 11:20), the daughter of Uriel of Gibeah, and the daughter (equivalent to granddaughter by the mother's side) of Absalom (2 Chronicles 11:20), or Abishalom (1 Kings 15:2). The notion (Bahr) that Abijah's wife, the mother of Asa, was also called Maacah (2 Chronicles 15:10) is not necessary, and still less the hypothesis (Bertheau) that in this place the name of Abijah's wife has been substituted for that of his mother.

III. HIS WIVES. Fourteen in number, of whom one was (on the supposition just named) Maacah, the names of the others being unknown. Like his father Rehoboam, grandfather Solomon, and great-grandfather David, Abijah practised polygamy. A parent's vices are considerably easier to copy than his virtues. Those also are likelier than these to be transmitted by heredity.

IV. HIS OFFSPRING. Twenty-two sons and sixteen daughters. Of the former only one is known, Asa his successor, the rest having disappeared from the stage of history as from that of time. Obscurity, the common lot of men; yet not always a disadvantage in itself, or a proof of inferior merit. Some of the world's greatest men have been unknown to their contemporaries; and Abijah's unnamed sons may have been superior persons to Asa.

V. HIS REIGN.

1. Its sphere. Judah, the southern kingdom, Jeroboam still exercising sovereignty over the northern.

2. Its seat. Jerusalem, the capital of Israel being Samaria.

3. Its duration. Three years, beginning in the eighteenth and ending in the twentieth year of Jeroboam.

4. Its character. Troubled. "There was war between Abijah and Jeroboam."

VI. HIS END.

1. His death. "He slept with his fathers" (2 Chronicles 14:1).

2. His burial. "He was laid in the city of David."

3. His biography. The story of his life, of his acts, ways, and sayings, was written by the Prophet Iddo.

VII. HIS CHARACTER.

1. His ability. Undoubted.

2. His piety. Decided. Notwithstanding his polygamy, he was

LESSONS.

1. Jehovah in the heart is better than Jehovah in the name.

2. A weak and wicked father may have a capable and good son.

3. The value of a man's life is not determined by the length of his days.

4. One may have faults and yet be religious.

5. Every one should strive to live so as to be remembered for good after death.—W.

2 Chronicles 13:3-19

A great war in a short reign.

I. THE CONTENDING ARMIES. (2 Chronicles 13:3.)

1. Their leaders. Of the army of Judah, Abijah; of the host of Israel, Jeroboam—both capable generals, and each the inspiring spirit of his troops.

2. Their numbers. Of Judah, four hundred thousand men—one hundred thousand fewer than Joab numbered to Judah; of Israel, eight hundred thousand—exactly the number Joab counted to Israel (2 Samuel 24:9).

3. Their quality.

(a) heroes of war, veterans experienced in former campaigns under Rehoboam, and

(b) chosen or picked men, literally, "men of youth," whose powers were at their best (Jeremiah 18:1-23 :31).

(a) chosen men and

(b) mighty men of valour. Thus both armies were well matched.

4. Their position. Over against each other, in the vicinity of Mount Zemaraim, near Bethel (Joshua 18:22)—"probably the large ruin Samrah, north of Jericho", and perhaps at that time the northern limit of Abijah's territory (Ewald); obviously so close to one another that to them the words of Shakespeare ('King Henry V.,' act

4. chorus) may be fitly applied—

"From camp to camp, thro' the foul womb of night,

The hum of either army stilly sounds,

That the fix'd sentinels almost receive

The secret whispers of each other's watch:

Fire answers fire: and through their paly flames

Each battle sees the other's umber'd face:

Steed threatens steed, in high and boastful neighs

Piercing the night's dull ear; and from the tents,

The armourers, accomplishing the knights,

With busy hammers closing rivets up,

Give dreadful note of preparation."

II. THE SPEECH OF ABIJAH. (2 Chronicles 13:4-12.)

1. Whence spoken, From Mount Zemaraim, in Ephraim, as Jotham had formerly spoken to the Shechemites from Mount Gerizim ( 9:7).

2. To whom addressed. To Jeroboam and all Israel. Generals commonly harangue their troops before going into action (1 Samuel 4:9; 2 Samuel 10:11, 2 Samuel 10:12; 2 Chronicles 18:30; cf. 'King Henry V.,' act 4. sc. 3); Abijah directs his speech to his foes, as David did to Goliath (1 Samuel 17:45), and Rabshakeh to the envoys of Hezekiah (2 Kings 18:28-35; cf. 'Richard II.,' act 3. sc. 3).

3. Of what composed. Of a long, earnest argument, dissuasive, and appeal, for the purpose of inducing Jeroboam and his warriors to desist from their mad enterprise of attempting to conquer Judah. According to Abijah they could not succeed, for a variety of reasons.

III. THE AMBUSHMENT OF JEROBOAM. (2 Chronicles 13:13, 2 Chronicles 13:14.)

1. Skilfully prepared.

2. Courageously met. Though surprised, the men of Judah were not thrown into panic. Realizing their danger, they confronted it: